Genesis 30:1–21

It is easy to see, and sad to see, why Rachel looked at her own childlessness and her sister's many children with bitterness. Self was at work. It blinded her to one thing: her sister did not have Jacob's heart, and she alone held it. It was envy — that low feeling which cannot bear another person, even a sister, having what it lacks. And it broke out in unreasonable and irreverent complaining to her husband, as if her barrenness were his fault.

Her passionate cry for children shows no recognition at all of the will of God (Gen. 30:1). It does not compare well with Hannah's submissive spirit and humble prayer to the Lord. And it prepares us for the despair that overwhelmed her later. The thing she dreamed would be a spring of happiness turned out to be a bitter and deadly drink of sorrow.

How different Hannah was! She was sorrowful under Peninnah's taunts, and under the high priest's wrong judgment of her too. She did not break out into unfitting complaints against her husband. She wept and prayed and made a vow to Jehovah, and the God of Israel heard her.

Revelation about God, and from God, is the essential difference between Scripture and all other writings. Yet there is much more in it of the greatest value. We have man as he is, as nowhere else. Scripture tells us the truth so that we may know ourselves as well as God. So it matters, and it is deeply interesting, that God gives inspired light on what the proud selfishness of man's mind tends to despise as mere domestic squabbles.

How terribly everything has fallen, in moral terms, from Abraham's time, and even Isaac's. This is not barrenness of the flesh with God stepping in, in promise and power. Instead — oh, what a scene of selfishness, jealousy, and scheming! Only one patch of green is in it — Rachel, the barren one, is heard. Even in her special circumstances Rachel has no thought of Jehovah's ways here. It is "God has judged me," and so it goes on all through, until grace softens her heart. Then she says, in faith, "Jehovah will add."

We may see a serious lesson in Rachel's words, "Give me children, or I shall die!" If we do not see clear fruit, we have a tendency to give up. The exercise of soul that desires true godliness may in effect die. Many Christians have their proper growth stunted by this very thing.

On the other hand, Jacob's anger does not help the situation. If Christ is not the Object of our lives, our efforts to make ourselves more spiritual will always bring in the principles of jealousy, anger and discouragement. These work against the very result we seek.

Rachel at last becomes a refreshment to the heart, through the thoughtful tenderness of God's ways. She was humbled for a long time because of her unworthy self-seeking. Then God was pleased to pity her and give her the son she had wanted so much. Then she said, God has taken away my reproach. Despite her proud bearing, she knew she had been under God's discipline. The name she gave her firstborn is striking, for Joseph means He will add.

One understands too well, too sadly, why Rachel should look at her own childlessness and her sister's many children with bitterness. Self worked in her and blinded her to what her sister lacked: Jacob's heart, which she alone had. It was envy, that low feeling which cannot bear another person — even a sister — having what she does not have. It broke out in unreasonable and irreverent complaining to her husband, as if her barrenness were his fault. No wonder his anger resented her unworthy state in his reply: "Am I in the place of God, who has withheld from you the fruit of the womb?"

On the other hand, Jacob's anger does not help the situation. If Christ is not the Object of our lives, our efforts to make ourselves more spiritual will always involve jealousy, anger and discouragement. These work against the very result we want.

The name is Jehovah in Genesis 29 and Elohim in Genesis 30:2-23. Yet in the very next verse (24) Rachel says not Elohim but Jehovah, and it is the same in verses 27 and 30. The idea of different writers is pure imagination. It explains nothing, and it blocks any proper enquiry into God's own reason for the change of name. God, or Elohim, is the name that stands in contrast with man; Jehovah is His name of relationship.

Rachel here, even in her special circumstances, has no thought of Jehovah's ways. It is "Elohim has judged me," and so it goes on, until grace softens her heart. Then she says, in faith, "Jehovah will add."

The fruitfulness of Leah moved Rachel to jealousy, then her demand to Jacob for children moves him to anger (vv. 1-2). We may see a serious lesson in Rachel's words, "Give me children or else I die." If we do not see clear fruit, we tend to give up. The work in the soul that longs for true godliness may all but die. This very thing stunts the proper growth of many Christians.

Then we too often turn to a substitute of our own making, as Rachel did in verse 3. Sarah had done the same when she gave Abraham her servant to have a child by her. Rachel ought to have known that this did not work out as Sarah planned. But she thought, like Sarah, that the children of Bilhah, her servant, would be hers.

When we reach verse 22, we find God begins to act, and we leave behind the scheming of the two wives, though it is still Rachel who gives the name Joseph. Yet here is a son born as the fruit of God acting in answer to Rachel's prayers. The story rises to a higher level.

How different she was from Hannah! Peninnah's taunts made her sorrowful, and even the high priest misjudged her. Yet Hannah made no unworthy complaints against her husband. She wept and prayed and made vows to Jehovah, and the God of Israel heard her.

David proclaimed, "Behold, children are a heritage from the LORD, the fruit of the womb a reward." Psalm 127:3. Women in the East had a great desire for children. You can see it in Sarah, Rachel, and Leah giving their handmaids to their husbands so that they might have children by them. This always marked the women of Israel afterwards.

It was envy — that base feeling which cannot bear to see another, even a sister, have what she had not. It broke out in unreasonable and irreverent complaining to her husband, as if her barrenness were his fault. No wonder his anger resented her unworthy state. He replied, "Am I in the place of God, who has withheld from you the fruit of the womb?" But he gave in to her proposal, and takes Bilhah so that she might have children by her maid. Had not honoured Sarah done the same? Yes, but through Ishmael did its fruit not end in the expulsion of both Hagar and her son? Was this encouraging?

Then we too often resort to a humanly conceived substitution, as Rachel did in verse 3. Sarah had done the same in giving Abraham her handmaid by whom to have a child. Rachel ought to have known that this did not work out as Sarah planned. But she thought, as Sarah did, that the children of Bilhah, her handmaid, would be hers... All of this struggle is a picture of the struggle in Romans 7. We try to subdue the evil passions of our hearts, but the effort only stirs them up.

The house of Abraham was such a scene. There Hagar and Sarah lived together for a time, but in sad discord and strife. Again, the family of Jacob showed the same. Leah and Rachel, the two wives, lived together, but between them there was the same disturbance, reproach and envy... Unbelief brought the trouble in, and only strengthening the freewoman could remove it. So it was Sarah's unbelief that brought Hagar into the family. She could have waited in the patience of faith for the Lord's time. Then she would never have given her maid to Abraham, and Hagar and Ishmael would not have cost her fourteen years of sorrow.

All this shows what God's institution of marriage was: one man and one woman, the two and only two, becoming one. What is more than this is not of God... Jacob's two wives gave their handmaids to their husband, and so he had four wives. God counted the twelve sons of these four women all alike as sons of Jacob, and they became the heads of the twelve tribes. One might have thought that God would not bless the children of these unions, but He did.

The names Rachel gave the sons of Bilhah expressed the state of her soul, and her attitude toward her sister. Dan and Naphtali do not tell us of grace, but of satisfaction in winning points of strife on her own part... Every wrong has its effect among men and its judgment before Him. But God alone has the right to cause all things to work together for good to those who love Him, the called according to purpose.

What sets Scripture apart from all other writings is that it reveals God and comes from God. But there is much more of the greatest value in it. We have man as he is, as nowhere else: the truth is told us so that we may know ourselves as well as God. That is why inspired light on these things is so interesting and important. Man's proud selfishness tends to dismiss them as mere family quarrels. To the believer they are full of healthy instruction, and they point to God's own concern and compassion... No one will boast before God. It is good and wise to learn that now, so that, as Scripture says, the one who boasts should boast in the Lord.

It was envy — that low feeling that cannot bear another, even a sister, having what she has not. It broke out in unreasonable and irreverent complaining to her husband, as if her barrenness were his fault. No wonder his anger resented her unworthy state. He replied: "Am I in the place of God, who has withheld from you the fruit of the womb?" But he gave in to her plan, and took Bilhah so that Rachel might get children through her maid. Had not honoured Sarah done the same? Yes — but its fruit through Ishmael ended with Hagar and her son driven out. Was that encouraging?

How different from Hannah! She grieved under Peninnah's taunts, and even under the high priest's misjudgment. She made no improper complaints against her husband. She wept and prayed and made a vow to Jehovah, and the God of Israel heard her.

Then we too often resort to a humanly devised substitution, as Rachel did in verse 3. Sarah had done the same in giving Abraham her handmaid to have a child by her. Rachel ought to have known that this did not work out as Sarah planned. But she thought, like Sarah, that the children of Bilhah, her handmaid, would be hers... All of this struggle is a picture of the struggle of Romans 7. That struggle only stirs up the evil passions of our hearts instead of subduing them, as we try to do.

All this shows that God's institution of marriage was the union of one man and one woman, the two and only two, becoming one. Anything more than this is not of God, but of human lust... Long after this, Scripture records wives who wanted children so much that they gave their maidservants to their husbands. We would now judge that as most unnatural in a wife... Jacob's two wives gave their handmaids to their husband, and so he had four wives. God counted the twelve sons of these four women equally as Jacob's own, and they became the heads of the twelve tribes. It might have been thought that God would not bless the offspring of these unions, but He did.

But in old times God permitted what was far from His mind, as we see here, until He makes all things new. Jacob was not Jesus, and neither was any other man, though a man of faith.

The names Rachel gave the sons of Bilhah expressed the state of her soul, and her attitude toward her sister. Dan and Naphtali do not speak of grace, but of satisfaction at scoring points of strife on her own part... Every wrong has its effect among men and its judgment before Himself. But it is God's prerogative to cause all things to work together for good to those who love Him, the called according to purpose. He at least is good and does good, whatever man has to mourn over.

It is all too sad to see why Rachel resented her own childlessness while her sister had many children. Self was at work in her. It blinded her to what her sister lacked: Jacob's heart, which Rachel alone had. It was envy, that low feeling which cannot bear another — even a sister — having what she had not... But he gave in to her proposal, and takes Bilhah so that she might have children through her maid. Had not Sarah, honoured as she was, done the same? Yes — but through Ishmael, did it not end with both Hagar and her son being driven out?

All this shows what God set up marriage to be: the union of one man and one woman. The two, and only two, become one. What is more than this is not of God, but is of human lust... Jacob's two wives gave their handmaids to their husband, and so he had four wives. God counted the twelve sons of these four women as Jacob's sons, all alike, and they became the heads of the twelve tribes. It might have been thought that God would not have blessed the issue of these unions, but He did.

Then we too often resort to a humanly devised substitute, as Rachel did in verse 3... When a boy was born (vv. 5-6), Rachel said that God had given her a son, and she named him Dan, meaning "judge."... All of this struggle is a picture of the struggle in Romans 7. We try to subdue the evil passions of our hearts, but this only stirs them up.

The names Rachel gave the sons of Bilhah expressed the state of her soul, and toward her sister. Dan and Naphtali do not tell us of grace, but of satisfaction in gaining points of strife on her own part... But God keeps His own right. Every wrong has its effect among men, and it comes under His judgment. Even so, He causes all things to work together for good to those who love Him, the ones called according to His purpose.

How dreadfully everything has sunk morally since Abraham's time, and even Isaac's. This is not barrenness of the flesh, with God stepping in with promise and power. Instead, oh, what a scene of selfishness, jealousies, and scheming... So Rachel here, even in her special circumstances, has no thought of Jehovah's ways. She says, "God has judged me." It stays that way all the way through, until grace softens her heart. Then she says, in faith, "Jehovah will add."

Dan was the first son of Rachel's maid Bilhah... Looking ahead, this brings us to the time when Israel governs itself again... It seems likely the antichrist will come from the tribe of Dan, since Revelation 7 leaves Dan out of the 144,000... Yet even so, Dan will have his place in the blessing of the millennium.

Then we too often turn to a substitute of our own devising, as Rachel did. Sarah had done the same when she gave Abraham her servant to have a child by her. Rachel ought to have known that this did not work out as Sarah planned. But she thought, as Sarah did, that the children of Bilhah, her servant, would be hers. When a boy was born, Rachel said that God had given her a son, and she named him Dan, meaning "judge."

It was envy. That low feeling cannot bear another person — even a sister — having what she did not have. It broke out in unreasonable and irreverent complaining to her husband, as if her barrenness were his fault... But he gave in to her proposal, and took Bilhah so that she might have children through her maid. Had not Sarah, who was honoured, done the same? Yes, but through Ishmael did it not end with both Hagar and her son being sent away?... How different from Hannah, sorrowful under Peninnah's taunts... She broke out into no improper complaints against her husband. She wept and prayed and made a vow to Jehovah, and the God of Israel heard her.

The names Rachel gave the sons of Bilhah showed the state of her soul, and her feeling toward her sister. Dan and Naphtali do not speak of grace. They speak of her satisfaction at scoring points in the quarrel... But it is God's own right to cause all things to work together for good to those who love Him, who are called according to His purpose. Every wrong still has its effect among men and its judgment before Him. He at least is good and does good, whatever man has to mourn.

How far everything has sunk, morally, from Abraham's time, and even Isaac's. This is not the barrenness of the flesh, with God stepping in with promise and power. Oh, what a scene of selfishness, jealousy and cunning! There is only one green spot in it — Rachel, the barren one, is heard... So Rachel here, even in her special circumstances, has no thought of Jehovah's ways. She says, "Elohim has judged me," and it is like that all the way through, until grace softens her heart. Then she says, in faith, "Jehovah will add."

It is worth noting that in each case the mother gave the name, and it grew out of her own circumstances and feelings. Jacob does not appear to have had any say in the matter. In this up-and-down stretch of his life there is no record of his having an altar for sacrifice and fellowship with God. Being out of touch, he had no guidance about the names of his children.

Dan's place among the tribes stands for judgment, and that is an honourable place. Yet his later history contradicted the truth of that position. Dan was the first tribe to bring in idolatry openly. What a solemn lesson for us! When we are given the place of judging for God, we may take that authority for ourselves until it amounts to idolatry.

Still, such is the grace of God that in Ezekiel's prophecy of the restoration of the tribes, Dan is the first named and provided for — the worst sinner of all. There the question is not one of service but of mercy... Then at last Jacob's promise comes true, the promise even their wickedness could not cancel: "Dan shall judge his people as one of the tribes of Israel."

We too often resort to a humanly conceived substitution, as Rachel did in verse 3. Sarah had done the same in giving Abraham her handmaid by whom to have a child. Rachel ought to have known that this did not work out as Sarah planned, but she thought, as Sarah did, that the children of Bilhah, her handmaid, would be hers... Bilhah also had a second son, whom Rachel named Naphtali, meaning "my wrestling," because of Rachel's wrestling with her sister Leah. All of this struggle is a picture of the struggle of Romans 7. That struggle only stirs up the evil passions of our hearts, instead of subduing them, as we try to do.

One understands too well, too sadly, why Rachel should view her own childlessness and her sister rich in children with resentment. Self worked in her. It blinded her to this: her sister did not have Jacob's heart, and Rachel alone had it. It was envy — that base feeling which cannot endure another, even a sister, having what she had not... How different from Hannah! She was sorrowful under Peninnah's taunts, and even under the high priest's wrong judgment of her. She made no ugly complaints against her husband. She wept and prayed and made a vow to Jehovah, and the God of Israel heard her.

The names Rachel gave the sons of Bilhah expressed the state of her soul, and her attitude toward her sister. Dan and Naphtali do not tell us of grace, but of satisfaction in winning points of strife on her own part... Every wrong has its effect among men and its judgment before Himself. But it is God's right to cause all things to work together for good to those who love Him, the called according to purpose. He at least is good and does good, whatever man has to mourn.

Naphtali means "a wrestler." In a spiritual sense he is no longer a carnal wrestler trusting in his own power, but a mighty wrestler for God. That is what he is in the mind of God, and in the sense of his sonship as belonging to God. He represents that spirit of power of man with God, the weak with the mighty One.

Here we have the origins of the tribes in these sons, and Leah and Rachel named them. The handmaids did not name their own sons, and the four tribes descended from these do not appear to have made any particular mark in the nation's later history.

We have man as he is, as nowhere else: the truth is told us that we may know ourselves as well as God. So it matters that inspired light falls on what man's proud selfishness looks down on as mere family quarrels. To the believer these accounts are full of healthy instruction. They also carry a witness of God's concern and compassion.

Sarah had done the same, giving Abraham her servant to have a child by her. Rachel ought to have known that this did not work out as Sarah planned, but she thought, as Sarah did, that the children of Bilhah, her servant, would be hers. Bilhah had a second son whom Rachel named Naphtali, meaning "my wrestling," because of Rachel's wrestling with her sister Leah. All of this struggle is a picture of the struggle of Romans 7. That struggle only stirs up the evil passions of our hearts, instead of subduing them as we try to do.

It is easy to understand, and sad, why Rachel looked at her own childlessness and her sister's many children with bitterness. Self worked in her and blinded her to her sister's lack of Jacob's heart, which she alone had. It was envy, that low feeling which cannot bear another — even a sister — having what she had not. It broke out in unreasonable and irreverent complaining to her husband, as if her barrenness were his fault... How different from Hannah! She was sorrowful under Peninnah's taunts, and the high priest misjudged her too. She made no improper complaints against her husband. She wept and prayed and made a vow to Jehovah, and the God of Israel heard her.

Notice the beauty of Scripture in the use of the divine names in these chapters. In the case of Leah (Genesis 29), who was hated compared with Rachel, Jehovah as such stepped in with His special regard for her sorrow. She expressed this in the name of her firstborn son, Reuben, and His hearing of her in her second, Simeon... but Jehovah has praise when she bore Judah. In Rachel's case (Genesis 30) there is no such expression at first of confidence in Jehovah's compassionate interest. In disappointment of heart she gives Jacob her maid. When Dan was born, she accepts it as the judgment of Elohim, and at Naphtali's birth she speaks of His wrestlings.

The names Rachel gave the sons of Bilhah expressed the state of her soul, and her feeling toward her sister. Dan and Naphtali do not tell us of grace, but of satisfaction at winning points in a quarrel... But every wrong has its effect among men and its judgment before Him. And it is God's prerogative to cause all things to work together for good to those who love Him, the called according to purpose. He at least is good and does good, whatever man has to mourn over.

Naphtali is the next one, representing the mighty man of vigour and of valour. Naphtali means "a wrestler" — and in a spiritual sense he is no longer a merely human wrestler, trusting in his own power, but a mighty wrestler for God. That is what he is in the mind of God, and in the awareness of his sonship as belonging to God. He represents that spirit of the power of man with God, the weak with the mighty One.

The names Rachel gave the sons of Bilhah expressed the state of her soul, and her feelings toward her sister. Dan and Naphtali do not tell us of grace, but of satisfaction at scoring points in a quarrel of her own making. The same snare caught Leah, and through Zilpah she would match that advantage. She named Zilpah's sons Gad and Asher. Those names do not reflect the contention that governed Rachel's spirit. Even so, they in no way rise to the level of faith she had shown in naming her own sons. Every wrong has its effect among men, and its judgment before Him. But God has the right to cause all things to work together for good to those who love Him, who are called according to His purpose. He at least is good and does good, whatever man has to mourn.

He never fails. Again she bore a son, and said, "This time I will praise the LORD"; so she called his name Judah. Never do we hear of her soul rising so high. The sorrow-stricken woman breaks out into praise of the LORD, and her fourth son carries that praise in the name she gave him that day. Yes, from Judah came, according to the flesh, the Christ, who is over all, God blessed forever. Amen. How much His grace rises above our praise!

When Leah had no more children, she used the same tactics as Rachel. She gave her maid Zilpah to Jacob. Zilpah bore him a son, and Leah named him Gad. Then came another son, whom she named Asher. Gad means "a troop" and Asher means "happy." So we find human support (a troop), and we try to make ourselves happy as we are, without reaching the state we long for. But Leah is not satisfied with this… So neither of them was content: the struggle continues.

Rachel means "sheep." Her name seems to stand for the meekness and patience of true discipleship. That is the exact opposite of Jacob's self-willed, unrestrained temper up to now. But he must get her by way of unwanted Leah. Leah's name means "wearied," and it suggests the tribulation that works patience out. Even then, before Rachel is fruitful, and while there is no hope of her fruitfulness, Jacob receives the servant women: Bilhah, "terror," and Zilpah, "a dropping" (as of tears).

All this shows that God's institution of marriage was the union of one man and one woman — the two, and only two, becoming one. Anything beyond this is not of God, but comes from human lust… Jacob's two wives gave their handmaids to their husband, and so he had four wives. God reckoned the twelve sons of these four women equally as sons of Jacob, and they became the heads of the twelve tribes. It might have been thought that God would not bless the offspring of such unions, but He did.

Here we have the origin of the tribes in these sons. Leah and Rachel named them. The handmaids did not name their own sons. The four tribes that came from them do not seem to have made any particular mark in the nation's later history.

When Leah had no more children, she used the same tactics as Rachel had. She gave her maid Zilpah to Jacob, and by her he had a son, whom Leah named Gad... Gad means "a troop"... So we find human support (a troop), and try to make ourselves happy as we are, without reaching the state we want. But Leah is not satisfied with this... So neither of them was content: the struggle continues.

He gave in to her proposal and took Bilhah, so that Rachel might have children through her maid. Had not Sarah, that honoured woman, done the same? Yes — but did it not bear fruit in Ishmael, and end with both Hagar and her son driven out? Was that encouraging? How different Hannah was, grieving under Peninnah's taunts! She did not break out in improper complaints against her husband. She wept and prayed and made a vow to Jehovah, and the God of Israel heard her.

But of old God permitted what was far from His mind, as we see here, until He makes all things new.

The names of the wives and children also point to the inward, personal character of the line of truth set before us here. Rachel means "sheep." Her name seems to stand for the meekness and patience of true discipleship, the very opposite of Jacob's self-willed and unruly temper up to this point. But he could only win her through Leah, whom he did not want. Leah's name means "wearied," and it suggests the "tribulation" that works out "patience." And even then, before Rachel has a child, and in despair of ever having one, the servant women come in: Bilhah, "terror," and Zilpah, "a dropping" (as of tears).

God's hidden providence has blessed Jacob and kept him safe all this time. Yet it was a time of failure: a spirit of cunning instead of confidence in God. It was the time when he was an outcast and rejected, and in this he is a picture of Israel. Yet this was really the time when his children were born, "for more are the children of the desolate than the children of the married wife, says the Lord."

Something else is remarkable here. Unlike Ishmael in the story of Abraham, the sons of the servant women do not take a separate or lower place. They are blessed along with the other sons of Jacob. Of Ishmael God said that the son of the servant woman would never be an heir with the son of the free woman... Jacob's twelve sons give a complete picture of God's earthly people. God's government blesses them together, because in Scripture the number twelve is always connected with God's rule over His people.

Here we have the origins of the tribes in these sons, and Leah and Rachel named them. The servant women did not name their own sons, and the four tribes descended from them do not appear to have made any particular mark in the later history of the nation.

The seventh son of Jacob, and the first of Zilpah, Leah's maid. Very little is recorded of Gad, except that he had seven sons. Gen. 30:11; Gen. 46:16; 1 Chr. 5:11.

God cannot forget the state of departure and sin that marked the people in Isaiah's day. They had forsaken the LORD; they had forsaken His holy mountain, where His temple stood. And what had they turned to? The rest of the verse reveals it, though the translation is rather unclear. Darby's New Translation puts "Gad" in place of "that troop," and "Meni" in place of "that number." Its footnotes explain that the first word means "Fortune, or the planet Jupiter," and the second means "Number, or Fate, or the planet Venus."

Jehovah stepped in with His special regard for Leah's sorrow. The name of her first-born son, Reuben, expressed that, and the name of her second, Simeon, expressed His hearing. Jehovah has praise when she bore Judah. Leah, following Rachel's example, gains Gad and Asher through Zilpah, but makes no acknowledgment of the divine name in either form. After this comes the incident of using mandrakes for hire, when Elohim acts for Leah in sovereign power and she owns Him as such when Issachar was born.

Leah gave Zilpah's sons the names Gad and Asher. These names do not reflect the rivalry that governed Rachel's spirit. Even so, they fell far short of the faith she had shown in naming her own sons. But this is God's prerogative: to cause all things to work together for good to those who love Him, the called according to purpose. Every wrong still has its effect among men, and it faces judgment before God Himself.

When Leah had no more children, she used the same tactics as Rachel. She gave her maid Zilpah to Jacob, and Zilpah bore him a son. Leah named him Gad, and named a second son Asher. Gad means "a troop" and Asher means "happy." So we find human support (a troop), and we try to make ourselves happy as we are, without reaching the state we want. But Leah is not satisfied with this.

Gad lies next to Reuben. Gad is the type of spiritual increase, and of a fighting condition too. Leah's exclamation, "A troop comes," holds both things. In a world like this, spiritual increase rarely comes without conflict. In David's time the men of Gad were famous as warriors.

Gad was the first son of Zilpah, Leah's maid. His name means "a troop." This name appears in the prophecy that a troop — the armies of enemy nations — would trample Gad underfoot, with Gad standing for Israel. The tribulation period will bring this to pass. But the same prophecy says Gad will in the end overcome the troop. God will give Israel the victory through our Lord Jesus Christ.

Genesis 30:1-21 tells the sordid story of Jacob's children. It tells how both Rachel and Leah plotted to gain sons and so secure themselves in his favour. Here we have the origin of the tribes in these sons, and Leah and Rachel named them. The servant women did not name their own sons. The four tribes that came from them do not appear to have made any particular mark in the nation's later history.

Leah fell into the same trap, and through Zilpah she would match that advantage. She named Zilpah's sons Gad and Asher. Those names do not reflect the contention that governed Rachel's spirit, but they by no means rose to the level of faith she had shown in naming her own sons. Every wrong has its effect among men and its judgment before Himself. Yet it is God's right to cause all things to work together for good to those who love Him, the called according to purpose. He at least is good and does good, whatever man has to mourn.

When Leah had no more children, she used the same tactics as Rachel. She gave her maid Zilpah to Jacob, and he had a son by her. Leah named him Gad, and she named the next son Asher (vv. 9-13). Gad means "a troop" and Asher means "happy." So we find human support (a troop), and we try to make ourselves happy as we are. We never reach the state we want, and Leah is not satisfied with this… So neither of them was really content: the struggle goes on.

All this shows that God set up marriage as the union of one man and one woman. The two, and only two, become one. Anything more than this is not of God, but is of human lust… Jacob's two wives gave their servants to their husband, and so he had four wives. God reckoned the twelve sons of these four women equally as sons of Jacob, and they became the heads of the twelve tribes. It might have been thought that God would not have blessed the fruit of these unions, but He did.

During his twenty years of exile, Jacob enjoys no further such revelations of His presence. In the meantime, God deals with him as one for whom He has purposes of blessing. He can only reach that blessing through painful discipline. God multiplies him mainly through unwelcome Leah and the servant women, while he serves long and with hard labour for wives and flocks. Like his descendants, he is multiplied as the dust, while trampled into it.

The blessing of Asher in Deut. 33:24-25 ends with these lovely words: "as your days, so shall your strength be." Yet all went to ruin, as the history of Israel unfolds. Yet at the first coming of Christ, the godly remnant of the people were "waiting for the consolation of Israel." Among them we find one of that same tribe: "a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher"… And the Lord Christ Himself became identified with that obscure remnant. She was one of them.

When Leah had no more children, she used the same tactics as Rachel. She gave her maid Zilpah to Jacob, and he had a son by her. Leah named him Gad, and named a second son Asher (vv. 9-13). Gad means "a troop" and Asher means "happy." So we find human support (a troop), and we try to make ourselves happy as we are, without reaching the state we desire. But Leah is not satisfied with this... Neither of them was actually content: the struggle continues.

Leah was hated compared with Rachel (Gen. 29). Jehovah, under that name, stepped in with His special regard for her sorrow. She put this into the name of her first-born son, Reuben, and His hearing into her second, Simeon... but Jehovah has praise when she bore Judah... Leah, following Rachel's example, gains through Zilpah Gad and Asher, but makes no acknowledgment of the divine name in either form.

The names Rachel gave the sons of Bilhah expressed the state of her soul, and her attitude towards her sister. Dan and Naphtali do not tell us of grace, but of satisfaction in gaining points of strife on her own part. Leah was drawn into the snare and through Zilpah would equal that advantage. The names she gave Zilpah's sons, Gad and Asher, do not reflect the contention that governed Rachel's spirit. Even so, they came nowhere near the faith she had shown in naming her own sons. Every wrong has its effect among men, and its judgment before God Himself. But it is His prerogative to cause all things to work together for good to those who love Him, the called according to purpose.

Genesis 30:1-21 tells the sordid story of Jacob's children, and of the schemes of both Rachel and Leah. They tried to gain sons and so establish themselves in his favour. Here we have the origins of the tribes in these sons, whom Leah and Rachel named. The handmaids did not name their own sons. The four tribes descended from them do not appear to have made any particular mark in the later history of the nation.

We have man as he is, as nowhere else: the truth is told us so that we may know ourselves as well as God. Hence the interest and importance of inspired light on what the proud selfishness of man's mind is inclined to despise as mere domestic quarrels.

Asher, meaning "happy," fittingly ends this interesting list. "Asher is most blessed of sons: let him be favoured by his brothers, and let him dip his foot in oil" (v. 24). Again, all Israel is represented in the lasting joy that Asher speaks of. "They shall obtain joy and gladness, and sorrow and sighing shall flee away" (Isa. 35:10).

It is worth noting that these Psalms beginning "blessed" the Jews call Asherite Psalms. Asher was the name of one of Jacob's sons. The mother, delighted with her child, called him Asher — "Happy am I, for the daughters will call me blessed."... First, Psalm 1 is the blessing of someone who has perfectly done God's will. It makes no allowance for any evil — all Christ. Second, Psalm 32 is the blessing of the poor sinner. He has not a shred of righteousness of his own, but is grafted into Christ.

dudaim. Some strong-smelling plant found in the fields of Palestine. Writers have suggested many different herbs. It is possibly the Mandragora officinarum, called the "love apple," a relative of the "apple of Sodom." Genesis 30:14-16; Song of Solomon 7:13.

So we look for human support, and we try to make ourselves happy as we are, without reaching the state we want. But Leah is not satisfied with this. As soon as Reuben brings her mandrakes, she sees the chance of having another son. Rachel tried to get some for the same purpose, but Leah answered her sharply (v. 15). She knew Rachel's purpose. So neither of them was actually content: the struggle continues.

No veil covers their deplorable unbelief and mean jealousy. Nothing excuses their superstitious trust in the power of love-apples. In this they were just like other Syrian women, who gave themselves to the empty practices of the nations. Clearly Rachel gained nothing from the child Reuben's discovery. But God pitied Leah, who longed to share her husband's affection. She bore him a fifth son and a sixth, besides a daughter.

How dreadfully everything has sunk morally from Abraham's time, and even Isaac's. This is not barrenness of the flesh, met by God stepping in with promise and power. Instead, oh, what a scene of selfishness, jealousy and craft! Only one green spot is in it — Rachel, the barren one, is heard. All the rest is miserable and merely flesh, and God sends nothing but rightful chastening and discipline. And how that has marked the race ever since! Yet God has blessed and will bless.

They show us, to the life, the humbling history of the man who fathered a people God chose to be His own possession on the earth, despite these petty ways. They also let us into the secret of that grace in God which rose above all that was detestable beyond measure to His nature in light and love. That grace even looked on to Him who was to come from this very family — the Christ who is over all, God blessed forever.

Every wrong has its effect among men and its judgment before Him. Yet God alone has the right to cause all things to work together for good to those who love Him, the called according to His purpose. He at least is good and does good, whatever man has to mourn.

Marriage was set up at the start to give a man one companion only. Plural marriages appear never to have worked well in practice. Look at the humiliating discord in Abraham's family over the servant Hagar, and in Jacob's family, the bitter jealousies between the two sisters, Rachel and Leah.

Scripture draws no veil over their shameful unbelief and mean jealousy. It makes no excuse for their superstitious trust in the power of love-apples, just like other Syrian women who gave themselves only to the empty things of the pagan nations. Rachel clearly gained nothing by what the boy Reuben found. But God pitied Leah, who longed to share her husband's affection, and she bore him a fifth son and a sixth, and a daughter as well.

As soon as Reuben brings her mandrakes, she sees the possibility of having another son. Rachel tried to get some for the same reason, but Leah answered her sharply (v. 15). She knew what Rachel was after. So neither of them was content: the struggle continues.

We are like a child in a nursery who pouts and frets because the other child has an apple a size larger than his own. And the child holding the big apple was the naughty one! Oh, what mischief can envy work in the heart of a believer! And what misery too it can produce, and what sin!

Mandrakes were clearly a cherished delicacy, and Jacob let himself be persuaded to share his bed with Leah that night. His natural appetite leads him, and Leah bears another son, Issachar, meaning "he will be hired." Then she has a sixth son of her own, named Zebulun, which means "dwelling." These six are all the sons Leah herself bore. This pictures how people can struggle hard to reach their own ends but always come short. Seven is the number of completeness, while six is the number of man's working week.

But how strangely low Leah's state was in seeing Issachar as her wages from God, because she had given her servant to Jacob! And in naming Zebulun she was clinging to the hope that her husband's love would now last.

They show us, true to life, the humbling history of the ancestor of a people God chose to be His own possession on the earth, despite these petty ways. They also let us into the secret of God's grace. That grace rose above everything His nature of light and love found beyond measure detestable. It even looked ahead to the One who would come from this very family — the Christ who is over all, God blessed for ever, as truly God as His Father.

Dudaim: a strong-smelling plant found in the fields of Palestine. Writers have suggested many different herbs. It may be the Mandragora officinarum, called the 'love apple,' a relative of the 'apple of Sodom.' The Atropa mandragora is another species. Gen. 30:14-16; Song 7:13.

Nothing covers up their sad unbelief and petty jealousy, and nothing excuses their superstitious trust in the power of love-apples. In this they were just like other Syrian women, who lived only for the empty things the nations around them valued. Rachel clearly gained nothing by the child Reuben's discovery. But God pitied Leah, who wanted to share her husband's affection, and she bore him a fifth son and a sixth, besides a daughter. Yet how strangely low Leah's state was: she counted Issachar her wages from God because she had given her servant to Jacob, and she named Zebulun out of her fond hope that her husband's love would last.

Mandrakes were clearly a prized delicacy, and Jacob agreed to share Leah's bed that night. His natural appetite leads him, and Leah bears another son, Issachar, meaning "he will be hired." Then she has a sixth son of her own, named Zebulun, which means "dwelling." These six are all the sons that Leah herself bore. This pictures how people can struggle hard to reach their own ends and still come short, for seven is the number of completeness, while six is the number of man's working week.

Marriage was set up at the start to give a man one companion only. Marriage to more than one wife never seems to have worked well in practice. Look at the shameful discord in Abraham's family over Hagar, the lesser wife, and in Jacob's family, the bitter jealousies between the two sisters, Rachel and Leah.

Leah is not satisfied with this. For as soon as Reuben brings her mandrakes she sees the possibility of having another son. Rachel tried to get some for the same reason, but Leah answered her sharply (v.15). Leah knew what Rachel was after. So neither of them was really content: the struggle goes on.

How terribly everything has sunk in moral terms from Abraham's time, and even Isaac's. This is no longer natural barrenness, with God stepping in by promise and power. Instead — oh, what a scene of selfishness, jealousy and scheming! Only one spot of green is in it — Rachel, the barren one, is heard. All the rest is misery and mere flesh, only fair correction and discipline from God. And how that has marked the race ever since! Yet God has blessed and will bless.

Nothing hides their sad unbelief and mean jealousy. Nothing excuses their superstitious trust in the power of love-apples. They were just like other Syrian women, given over to the empty practices of the nations. Rachel gained nothing from the child Reuben's discovery. But God pitied Leah, who was seeking to share her husband's affection, and she bore him now a fifth son and a sixth, besides a daughter.

How far everything has sunk morally from Abraham's day, and even Isaac's! What a scene of selfishness, jealousies, and craft. So Rachel here, even in her special circumstances, has no thought of the LORD's ways; it is "God has judged me," and so it goes all through, until her heart is softened by grace; then she says, in faith, "The LORD will add."

Mandrakes must have been a cherished delicacy, and Jacob let himself be persuaded to share his bed with Leah that night. His natural appetite leads him. Leah bears another son, Issachar, which means "he will be hired." Then Leah has a sixth son of her own, named Zebulon, which means "dwelling." These six are all the sons that Leah herself bore. This pictures how people can struggle hard to reach their own ends and always come short. Seven is the number of completeness, while six is the number of man's working week.

How strangely low Leah's state is! She counts Issachar as her hire from God because she gave her servant to Jacob.

Every wrong has its effect among men, and its judgment before Himself. But it belongs to God alone to make all things work together for good to those who love Him, the called according to purpose. He at least is good and does good, whatever man has to mourn over.

In Issachar we find Israel content to be the drudge of the nations. Israel would not bear God's yoke, yet took the yoke of men without a struggle. Here too the name is dwelt on: "there is reward." Ease and gain are all that Israel looks for.

The prince of Issachar is Nethanel, whose name means "the gift of God." It suits a man whose own name speaks of hire, who bends his shoulder to foreign yokes and pays his tribute out of love of ease. God may hire a Nebuchadnezzar. But the bread in our Father's house is not for hired servants, even though in the far country one might think so. The hireling spirit in God's own people would turn His grace into legal payment. A true overcomer is this Nethanel, who has learned that the "gift of God" cannot be bought. The family line says the same thing simply: Nethanel is the son of Zuar, which means "Little." The one who thinks of hire is bound to value himself too highly. The one who counts himself really "little" is ready to value the gift of God.

Mandrakes were clearly a cherished delicacy, and Jacob was persuaded to share his bed with Leah that night. His natural appetite leads him, and Leah bears another son, Issachar, meaning "he will be hired." A sixth son follows for Leah herself, Zebulun, which means "dwelling." These six are all the sons that Leah herself bore. This pictures how people can struggle hard to reach their own ends, but always come short. Seven is the number of completeness, while six is the number of man's working week.

Rachel clearly gained nothing by the child Reuben's discovery. But God pitied Leah, who wanted a share in her husband's affection, and she bore him a fifth son and a sixth, besides a daughter. Yet how strangely low Leah's state was, in treating Issachar as her hire from God because she gave her servant to Jacob.

These records show us, true to life, the humbling history of the ancestor of a people. God chose that people to be His own possession on the earth, despite these petty ways. They also let us into the secret of God's grace. That grace rose above everything His nature, in light and love, found detestable beyond measure. It even looked on to Him who was to come from this very family.

The spirit of legality takes up such strange service willingly, since it is self that it really serves, and a bribe will turn it from its true Master. The hireling spirit in the people of God themselves would turn His grace into legal payment... The one who thinks of hire always values himself too highly. The one who counts himself as really "little" is ready to appreciate the gift of God.

Issachar means "there is reward." Believers at the judgment seat of Christ will receive reward for what they have done for the Lord (2 Cor. 5:10), so this tribe appears to stress what our outward works should be, not just our inward character. Again, its borders are not clearly marked, as though showing that we should not limit our good works. We are to do them for all people, especially those of the household of faith (Gal. 6:10). The east border, however, was the Jordan River. It reminds us that death will end any chance to earn reward for good work done.

When Jacob blessed his sons he said, "Issachar is a strong donkey, crouching between the sheepfolds... he bowed his shoulder to bear, and became a servant at forced labour" (Gen. 49:14-15). This seems to imply that this tribe, with Zebulun, would mix with the world and become slaves to it for profit... Some of Issachar came to David at Ziklag, of whom it is said they "had understanding of the times, to know what Israel ought to do" (1 Chr. 12:32).

Now we go on to Zebulun, whose meaning is plain from his name and from the way Leah uses it. She called him Zebulun (dwelling), saying, "This time my husband will dwell with me." The spiritual thought connected with Zebulun is dwelling in the relationship God has given us to Himself. This is the only true thought of consecration.

Dowry: the sum paid by a man to the relatives of the woman who becomes his wife. Leah, on having her sixth son, piously said, "God has endowed me with a good dowry."

It is clear that Rachel gained nothing from the child Reuben's discovery. But God pitied Leah, who wanted a share in her husband's affection, and she bore him now a fifth son and a sixth, besides a daughter. But how strangely low Leah's state was! She treated Issachar as her wages from God, because she had given her servant to Jacob. And she named Zebulun out of her fond hope that her husband's love would last.

Then a sixth son is added for Leah herself, named Zebulun, which means "dwelling." These six are all the sons that Leah herself bore. This pictures how people can struggle hard to reach their own ends, but always come short. Seven is the number of completeness, while six is the number of man's working week. So Leah, speaking of what I am, can only produce what falls short of any real satisfaction.

Genesis 30:1-21 tells the rather sordid story of Jacob's children. Both Rachel and Leah schemed to gain sons and so secure themselves in his favour. Here we have the origins of the tribes in these sons, whom Leah and Rachel named. The servant women did not name their own sons.

The name means a "dwelling with," a close dwelling, as Leah's use of it shows. But Jacob here uses another word, and in this place it clearly has a bad sense. Its first meaning is "to lay oneself down." Zebulun does this at the haven of the sea — the harbour for ships — and his border reaches toward Zidon. The idea of prosperity, or at least of hard work to get it, is plain. Yet for Israel this trade with the idol-worshipping nations was not a good sign, and its results were not good. Her border reaching out toward Zidon foretells a dangerous wiping out of what divided Israel from the nations. Coming where it does, this also clearly hints at how the people, having turned from the Deliverer God sent them, would turn to the world.

Galilee, called "the land of Zebulun and Naphtali" on one side and "Galilee of the Gentiles" on the other, showed plainly how far the people of God had sunk. Zebulun, the dweller in relationship as he should have been, had long since fulfilled Jacob's prophecy. By "dwelling at the haven of the sea" he had become the picture of Israel as a whole, giving up its dwelling alone to mix in unfaithful trade with the nations… But the Saviour of sinners is not stopped by this. There in the darkness was the very place for light to spring up. And now there had come to Zebulun a Dweller, in whom God Himself could dwell with man.

The sum paid by a man to the relatives of the woman who becomes his wife. Leah, when she had her sixth son, said devoutly, "God has endowed me with a good dowry." The dowry Jacob gave for his wives was seven years' service for each.

Now we go on to Zebulon, whose meaning is plain from his name and from the way Leah uses it. She called him Zebulon (dwelling), saying, "This time my husband will dwell with me." The spiritual thought tied to Zebulon is dwelling in the relationship God has given us to Himself. That is the only true idea of consecration.

Nothing covers over their sad unbelief and petty jealousy. Nothing excuses their superstitious trust in the power of love-apples, just like other Syrian women who lived for the empty things of the nations around them. Rachel clearly gained nothing from the child Reuben's find. But God pitied Leah, who longed for a share in her husband's affection, and she bore him a fifth son and a sixth, besides a daughter. Yet how strangely low Leah's condition is! She treats Issachar as her wages from God because she gave her servant to Jacob. And she names Zebulun out of her fond hope that her husband's love would now last.

These six are all the sons Leah herself bore. This pictures how people can struggle hard to reach their own ends and always come short. Seven is the number of completeness, while six is the number of man's working week. So Leah, speaking of what I am, can only produce what falls short of any real satisfaction.

Genesis 30:1-21 tells the rather sordid story of Jacob's children. It tells of the schemes of both Rachel and Leah, as they tried to gain sons and so secure a place in his favour. Here we have the origins of the tribes in these sons, and Leah and Rachel named them.

Zebulon should have been the dweller in relationship with God. Instead he had long since fulfilled Jacob's prophecy, and "dwelling at the haven of the sea" had become the picture of Israel as a whole. Israel gave up its solitary dwelling to mix in unfaithful trade with the nations. Now it was only "the way of the sea," as if swallowed up in its waters. Naphtali, the wrestler, sat wrestling no longer, in a darkness that was truly the "shadow of death." But the Saviour of sinners is not stopped by this. There in the darkness was the very place for light to rise. And now there had come to Zebulon a Dweller, in whom God Himself could dwell with man.

Daughter of Jacob and Leah. Shechem, son of the chieftain Hamor, defiled her. That led to the massacre of the people of Shechem through the craftiness and cruelty of Simeon and Levi. Gen. 30:21; Gen. 34:1-26; Gen. 46:15.

The names Rachel gave the sons of Bilhah expressed the state of her soul, and her attitude toward her sister. Dan and Naphtali do not tell us of grace, but of satisfaction at gaining points in the strife on her own part.

It is clear that Rachel gained nothing from the child Reuben's discovery. But God pitied Leah, who longed to share her husband's affection. She bore him now a fifth son and a sixth, besides a daughter. Yet how strangely low Leah's state was! She treated Issachar as her wages from God because she had given her servant to Jacob. She named Zebulun out of her fond hope that her husband's love would now last. Nor did the daughter's name show any higher view; it was close to Dan's.

These six are all the sons that Leah herself bore. This pictures how people can struggle hard to reach their own ends and always come short. Seven is the number of completeness, while six is the number of man's working week. So Leah, who speaks of what I am, can only produce what falls short of any real satisfaction. She did then bear a daughter whom she named Dinah (v. 21).

Genesis 30:1-21 tells the sordid story of Jacob's children. Both Rachel and Leah schemed to gain sons and so secure themselves in his favour. Here we have the origins of the tribes in these sons, whom Leah and Rachel named.

Every wrong has its effect among men and its judgment before God Himself. But it is God's own right to cause all things to work together for good to those who love Him, the called according to purpose. He at least is good and does good, whatever man has to mourn.

Jacob seems to have grown tired of the pilgrim path and gave in to the temptation to settle down and build a home. And what came of it? His daughter Dinah goes out to see the daughters of the land. Her father had settled down in the world instead of passing through it as a heavenly pilgrim. What could be more natural than that his daughter should want to be friends with the world? We all know the sad, shameful result. Who would have guessed that trading a tent for a house could bear such bitter fruit? Yet so it is. In our day too, the friendship of the world is still enmity with God. If we settle down in this world and lose the spirit of a pilgrim, we can hardly blame our children if they seek the friendship of those among whom we have made our home.